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51
PENTECOSTALISM AND THEOLOGICAL HERMENEUTICS:
EVANGELICAL OPTIONS
by
Robert K. Johnston*
It is an
overstatement, Pentecostal/charismatic osmosis.”‘
however
movement as
having
a
“theology
Yet it is true that Pentecostalism
evidenced little
regard
for
theology proper.
summarizes
the situation:
magisterial
descriptive,
to
speak
of the
by
has
historically
As Russell
Spittler
theology’
is concerned, a
So far as any published’systematic
self-conscious effort to frame
religious
truth for the Pente- costal tradition within its own time and
even
space – something
remotely comparable
to Donald
Gelpi’s
work for Roman Catholic
charismatics, not to mention Karl Barth’s
Church
there
Dogmatics
for the Reformed tradition
–
simply
is no such Pentecostal
theology.
Even the interest to
produce
such a work has
barely
surfaced.2 2
However,
as Pentecostals cal,
and traditional)
increasingly
(Catholic, ecumenical, Evangeli-
dialogue
between themselves
and with the wider
church;
as
they
become more educated and
within the wider
culture;
as
they
continue to interact
both
Evangelical
on their own
experience
and their
growing
biblical under-
and
otherwise; vis-a-vis other
and as church
influential
with biblical
scholarship, they
reflect
traditions,
the wider culture standing,
the need for Pentecostal evident.
method of interpretation
to the wider culture,
continuity evaluation
biblical
scholarship,
Needful as well will be a theological
and reflection
in terms of its
Christological
and
centrality
Such an
agenda might
well
prove
to be the
challenge
for the Pentecostal/charismatic national
grouping
in the world
today.
theology will
be
increasingly
hermeneutic – a
that will allow openness with the Pentecostal
tradition,
focus, integrity
for its
for its Christian
experience.
of the 80’s church,
the
largest
denomi-
1
52
A.
Experientially
Based
As Gordon Fee has commented, even
important –
experience
has
preceded Pentecostal tends to
exegete
“it is
probably
fair
–
and
the Pentecostals’
the
Typical
in this
experience –
development
Pentecostalism’s ianity”
has its evident
to note that in
general
their hermeneutics. In a
sense,
his
experience.”3
regard
is William
George
Olson’s book, The Charismatic Church:
It is not
my intention… to attempt
to develop a theology of
the
Holy Spirit… My immediate concern is with personal
how it relates to, and has
affected, the
of the structure of the Church.4
orientation strengths.5
“transforming
moment.”6 has
transfigured relationships community
and
work-place. has
encouraged
power
movement. Pentecostalism again
how it can
“preach
Spirit
that lies at the heart of this movement
Spiritual
renewal has resulted
around “experiential
Christ- The encounter with the
Holy
has often been a
which within the
family, church,
to understand afresh the of the church as a life-
Personal
testimony by
Pentecostals
the whole church
of the
Spirit
and the
reality
has forced the church to consider
about Jesus
making
the lame to
walk, the dumb to
talk,
the deaf to
hear,
the blind to
see, the leper to
and the dead raised to
life,
and then let it all be
irrelevant to our life and time.”
church,
Pente-
be
cleansed,
treated as
something
B.
Biblically
Authorized?
Despite
its assets
costalism’s
experiential
liabilities. Walter
Hollenweger’s Pentecostals, illustrates something of Pentecostalism’s
legacy.
for itself and the wider
focus has carried with it certain historic
the Bible and (to)
my
teachers church who
taught
costalism would
theoretically position biblically
dedication of his
book,
The of the bittersweet character
who
taught
me to love
He writes: “To
my
friends and teachers in the Pentecostal movement
and friends in the
Presbyterian
me to understand
assert that unless it can
support
it should not continue to
exist,
in
practice “doctrine tends to be based more
upon experience
Here has been a
major
obstacle which Pentecostals have had to face.
careful
study
of the Bible.”9
of the
merely
formal academic accepted simple,
uncritical proven
erroneous.
Michael
Harper,
editor
explanations
of the
it.”8
Although
Pente-
its
its
than
upon
°
Pentecostals, suspicious enterprise,
have too often
of the Bible which have
English
neo-Pentecostal
2
magazine
Renewal,
He writes:
theologians.
53
Harper experienced the Church
There he
says
he “discovered of
thinking
about life.”lo
Such a judgement reads
Harper’s testimony, “new
way
of
thinking.”
can be understood as
typical
of the move- ment in this
The world awaits regard. a fresh manifestation of Christ within His
Body, the
Church. It is tired of… the
airy-fairy
doctrines of
‘Show us,’ the world
yells at the Church. ‘ Let us
see
you
do it. Then we’ll listen to
your
words.’
such an
outpouring
of the Redeemer in Houston
a new
way
of living, not a new
way
of Christ’s
Spirit
at in the late 1960’s.
is not
wholly accurate,
he realizes
Harper
also discovered
Harper reports being
influenced woman who said within the context of the
worship Houston,
“The Lord has
given
me a scripture…
uncover
thy
sister’s nakedness’ interpreted
this utterance
(Leviticus).”
however. As one
a
by
a
service in
‘Thou shalt not The
worship
leader
for the moment. This is a
Given this
for five years.
grounded
in an
allegorical
As Pentecostals
to
mean, “God is saying
that we are not to seek for or allow
any publicity
work of God which should not be’ uncovered.’,11
Word from
“Scripture,” Harper
did not write about the Church
Here, surely,
was a “new
way
of
thinking” – one
(mis)use
have moved
increasingly
the wider
church,
some within their midst have
recognized
whatever that the
thoughts
of reading Scripture
of
Scripture.
into
dialogue
with
that
warrant. One can have “no
and
feelings
which come
are identical with the (The words are Donald
Gelpi’s,
a
the
approach
to biblical
as
well,
of those who have
recognized
the claims of Pentecostals on firmer biblical
an a-critical
Fee,
who teaches New Testament at
Seminary.
he
writes,
“is not no
interpretation
based on common-sense
“The antidote to bad
but
good
guidelines.,,13 Or again, danger
in the
concept
of sensus
something beyond
what the
not
deny
that
such biblical
exegesis
is without assurance
to one on the occasion
inspired meaning
of the text.” leading
Catholic charismatic.) 12
Representative,
need to
ground
support,
to move
beyond interpretation,
is Gordon Gordon-Conwell Theological interpretation,”
interpretation,
he cautions: “There is inherent plenior.
If indeed God intends human author intended – possibility
the
deeper meaning
Pentecostals are
recognizing
and I would
–
certainly
then who
speaks
for God? That is who determines
God intends for US?,, 14
the need
for a
responsible
3
54
biblical
scholarship.
authority
has the need for
solid biblical
interpretation.
the future
vitality
George Montague,
Russell
Spittler,
A commitment to biblical
caused some within the movement to
recognize
Such a commitment bodes well for
of the movement. Those
like Gordon and Gerald
Sheppard
Fee, are
wilderness. One indirect enrollment
patterns
Evangelical
institution committed ship. There,
among
students
currently
enrolled
leading
the
way,
but
they
are
by
no means voices
crying
in the
evidence of this fact is the current
at Fuller
Theological Seminary,
Pentecostals are second
a
leading to
rigorous
biblical scholar-
only
to
Presbyterians in ministerial
preparation.
Pentecostals are
taking
with
growing
seriousness the need to
authorize their beliefs and
practice Scripture.
C.
Theologically Responsible?
studies
in a legitimately interpreted
experiential focus, mistrust of
anything
It is not the focus of this
paper
to discuss Pentecostal biblical
in
great
detail. Suffice it to
say,
advance is being made. Instead,
it is a second historical
weakness,
that demands attention –
“theological.”
theologies.
“theology”
that
prevades wrote above of
theologians More
telling, perhaps,
given
Pentecostalism’s
namely,
the It is not
merely
that there
Missouri in
1972,
it avoided only
the
name,
the Assemblies
The
suspicion
of theology ically,
the Pentecostal
experience a
purely
intellectual
the
Holy Spirit. Moreover,
have been few Pentecostal efforts at
publishing systematic
No,
there is a
“pejorative
Pentecostalism. 15
and their
“airy-fairy
is the fact that when the Assemblies God established their
graduate theological
the term
“theological,”
of God Graduate School.
is, in part, understandable.
flavor” to the 5
very
term
Michael
Harper
doctrines.”
of
school in Springfield,
choosing
caused
proponents
Histor- to
deplore
.
training
that failed to
give proper place
to
it
understandably
written communication to the more
popular
confined its
forms of expression Its
missionary
zeal was more
increasingly
are
– tracts, sermons,
and
magazines. suited to such
styles
of writing. recognizing
reflection rooted in their
experience MacDonald
speaks
colleagues:
“Nowthe
consolidation and advance, Scripture,
careful
Yet Pentecostals
that
they
are now in need of more careful
theological
for a
growing segment
success of the Pentecostal
for continuous scholarship, competent
and in
Scripture.
William
as he exhorts his
revival calls for
searching
of the
sifting
of the oral
4
55
tradi-
and
comparative study
with other Christian
task that is the
Pentecostal agenda
the issue can be sketched as
on Christian
began
with an
emphasis
and this was seen as
being
consistent with biblical
has flourished both within its historic
and within wider Protestantism and Catholicism
it has both enriched
come into contact
practice.
of other
theological
movement,
Pentecostals have biblical
scholarship.
As such
the Pentecostal
with
present
Such tensions are
being
traditions and Lutherans, Presbyterians, Bap-
and
so on,
each with their distinctive
theological viewpoints.
thus calls for the
development
one
capable
of combining the
and the wider culture
Jesus
Christ is
truly
honored and
glorified.
tradition,
tions.’,16 It is this
theological of the
eighties.
At the risk of oversimplification, follows. Pentecostalism
experience,
truth. As Pentecostalism denominations
through
the charismatic renewal recognized
the need for more study
has
advanced,
movement and
occasionally Pentecostal
theory
and heightened by
an awareness by
the
presence
of charismatic tists, Methodists, Catholics, and
conflicting larger situation
theology –
Scripture,
tradition,
done?
The
present
of a Pentecostal insights
of experience.
in such a
way
that
How is this to be
HERMENEUTICS:
EVANGELICAL THEOLOGICAL
A POSSIBLE RESOURCE
As Pentecostals
seek
theological
hermeneutical assistance. logically,
Pentecostals Although
Pentecostals
direction
of the
Evangelical
definition,
it is to the
Evangel-
and theo-
access to 475 Riverside
and have been
consultation, it is in the
collegiality.
that
although
some
opposed initial
membership within a
half-generation,
ical
wing
of the church that
they
will first turn for
particular
For both
ecclesiastically
most
nearly identify
with
Evangelicalism.
have
gained
Drive,
have been the
object
of a
papal blessing,
the focus of a World Council of Churches
church that
they
have both
sought and found their
primary
ecclesiastical
the inclusion of Pentecostals
of the National Association of
Evangelicals,
the Assemblies of God became NAE’s
largest
member and Thomas F. Zimmerman,
of the Assemblies
It is significant
in the
the
the
general of
God,
its chief executive.
superintendent
Theologically, Pentecostalism
Dale Bruner summarizes well the
affinity
of
for
Evangelicalism.
5
56
Thus, as
Pentecostals logical task, Evangelicals theologically compatible am
presently editing
theological methodology.18 responses
are
proving surprising Pentecostals
The Pentecostal does not
normally
care to
himself from
distinguish
Evangelical
believers in the fundamentals of the Christian faith
–
he is,
by choice,
‘fundamental’ in doctrine.’7
consider for the first time the theo-
will serve as their most available and
resource.
a collection of
essays
Written
What will
they
discover? I
on
Evangelical
by leading theologians,
the in their
diversity
and
scope.
as
they
seek their theo-
wider umbrella.
Bloesch’s
Christological
will not lack for
options
logical place
within
Evangelicalism’s
Diversity
of
essays,
Donald
the need to
go beyond
the literal sense of the text to discern its
larger significance.
A.
Evangelical Theology’s
In the collection hermeneutic
emphasizes
forth Christ. Russell
Spittler,
Theology
must show on the other
hand, argues
for an
a commitment to
Scripture
does he find validation theology
must be hermeneutical to relate
theology
to
present twisting
on a
grand
scale.” Scripture,
exegetical theology. Only through
for his tradition. For Clark
Pinnock,
theology.
The current
tendency
for
Scripture
discovering “encoding” own
age.)
William theology properly, Scripture
day
issues is a “recipe
Only
what is
revelation, i.e., only
“can be made a matter of
theological
David Wells
argues
for
theology’s
what God has said in and
through Scripture)
(of
clothing
that
conceptuality
Dyrness “we must
truth
twin task of “decoding” (of
and of
in fabric native to our argues alternatively
that to do begin
not with a doctrine of
“Scripture
will function
for our lives. A
score
gives guidance,
Here is a contextual hermeneutic.
but with our life in the world.”
much more like a musical score than a blueprint
but it must
always
be
played
afresh.” 20
is an
activity
on behalf of
is the
church’s realism.”
servant Theology
the church.
generalization,
however. through
a missionary protects against overly It is meant to correct
For Robert
Webber,
For
John
Howard
Yoder, theology
Its function is neither that of maintenance nor of
Theology
and
aggressive
“biblical
confident or overly relevant
applications.
and renew the church.
theology
quacy
is not
Scripture
church’s tradition. The standard for
judging
alone,
for the
thoughtful
is an
activity
from out of the
a
theology’s
ade-
working
out of
6
much of
theology writing
of
Scripture. with Scripture.
took
place
57
This is not to
put
church
practice
It is only to
recognize
did not
fully emerge
until the fourth and fifth
centuries, it is the church fathers whom we must
study
theologize
aright.
theology
in the centuries
following
the
on a
par
that the
apostolic
tradition
and thus
if we are to
approach”
to Scripture,
and the
it
focus can be contrasted Wells’ contextualization as
contextualization
should be
apparent methodology.
Bloesch’s with
Spittler’s exegetical application
as two-way dialogue between in turn finds himself theology.
Yoder’s
theology
the
developing dogma argue
for an eclectic
approach the
Gospel
core to be
theology’s
Just
as
Evangelical
Finally,
Gabriel Fackre
argues
for a “full-orbed
in which the
world, the church,
Gospel
core all have their function.
From this
survey
which could be broadened still further,
that there is no one
Evangelical theological
Christological
theology.
can be contrasted with
Dyrness’
Scripture
and world. And
Dyrness’
critiqued by
Pinnock’s hermeneutical
for the church is rooted in a present biblical realism while Webber’s church
theology
of the fathers.
is grounded in
Finally,
Fackre would to the
theological task, finding
ultimate focus.
across a
spectrum
from
Jimmy
Carter to Carl
social ethics
spreads
from
Jerry
Fallwell to Mark Hatfield,
Henry,
so
Evangelical theologians spread
across a wide
spectrum
who seek to learn from their
Evangelical
merely
a
conservative,
philosophy.
col-
theological
Such a philosophical one that would seem centered movement.
plurality
of
theological
is but one of
many options,
to an
experiential ly
Theology’s Commonality
Evangelicalism’s
one must hasten to add that there is also a common-
center. Gabriel Fackre
writes,
“Tradition is
is magisterial. ,,21
Clark Pinnock defines to the Bible means
acquiescence
and a refusal to allow
any
rival to stand above
culture,
science,
of hermeneutical
approaches.
Pentecostals
leagues
will not encounter monolith based in rationalistic approach
perhaps
least
appealing B.
Evangelical
Having
illustrated approach,
ality,
a
theological
ministerial and
Scripture this center,
saying,
“Adherence to all its
teachings
it,
whether tradition, reason, And
John
Yoder echoes serve…
determined.’ 23
this same
sentiment, as the total value frame in which
priorities
or
opinion.”22 “The Bible will
need to be
7
58
Evangelical theology logical
movements
as axiomatic the Bible’s inherent concerning
the role of tradition answers are
given concerning logian’s
context
Evangelicals
stress the
experiential
distinguishes
within the Christian
community
in his or her
theological
within this
diversity,
itself from other theo-
by accepting
authority. Opinions
abound vis-a-vis
Scripture.
A variety of the contribution of the theo-
formulations. Some
dimensions of the Christian
enterprise.
but
faith and see these as central to the
theological
there is a centeredness. There
is,
to use a phrase
which became a benchmark for
theology
denomination – the
Evangelical
Covenant
“Where is it written?”
ment to ask the
question, C.
Evangelical
Having recognized Evangelical theological
within
my
own Church – a commit-
Questions
the
commonalityof that
is, both its freedom
Theology’s Continuing
both the
diversity and
hermeneutics –
and its rootedness – it will be
helpful
to
any
future Pentecostal
if we return to ask with
the nature of
Evangelical theology’s diversity.
greater
care
What Where is the
present
ferment?
for Pentecostal
likely,
will be the
cutting edge
Here, also,
will be the
major
areas in which
substantively
to the
present
dis-
but the briefest
of
descriptions.
theological agenda
concerning
issues are
currently surfacing? Here, most
theology
as well.
Pentecostals can contribute cussion.
Space precludes anything Nevertheless,
five
questions interest.
can be isolated as
being
of current
The debate
regarding fully by
David Wells:
1. What is the role of our
present
context in the
shaping
of
our
theology?
contextualization is described
“In the one
understanding
ualization the
revelatory trajectory
moves culture;
help-
of context- only
from author- in the
other,
the
itative word into
contemporary trajectory
text…”24
Increasingly,
these models – an “interactionist” egies
and Third World
moves both from text to context and from context to
Evangelicals
are
opting
for the second of approach.25
Mission strat- like Charles
Kraft, Rene
Evangelicals
Padilla,
and Harvie Conn are
arguing strongly
for a hermeneutical
circulation. Without
capitulating laid on the
Scripture,”
truth “in terms of new
conceptual conceptual
frameworks
theologians
must be reformulated
to “humanistic
patterns
over-
must reformulate Christian frameworks” and these “new
in terms of the
8
Here is one
approach
59
to
Evangelical
context-
are
suspicious
authority
of such two- to be com-
such as Clark
Pinnock,
Scripture’s
David Wells
similarly
would
argue
for a
in
regards
to
application,
but not with refer- of doctrine. One
might say,
doctrine into
theology.
to
If the
danger is a
complacency
Scripture.”26
ualization.
Others,
way conversation, believing promised
in the
process. contextualization
ence to one’s basic
understanding contextualization is what Doctrine, however,
Is a
fully-developed
again
hear
Scripture
abdication
is
syncretism
toward God’s
particular experience
How these two “sources” co-relation so as to
preserve question.
changes
is
pre-contextual.
contextualization the
opportunity
speak
with
clarity
and conviction or is it the of a commitment to biblical
authority?
on the one hand, the
danger
address on the other. Common human and Christian fact must be reflected on
theologically.
for
theological
the
integrity
reflection are to be in of each remains the
emphasized, evangelical interpretation sufficient.
2. What role can tradition
play
in theological formation? In many Evangelical
circles,
the
importance
for it is no
longer
obvious that
exegesis
As
long
as it seemed that
uniformity
theology.
would
prevail,
of creed is
being
will
yield
of “no creed but the Bible” was
and the Word of God,
in
reading
doctrine of Scripture which
Thus,
in ‘Fundamentalism’
James
Packer could
argue,
“if
they
were consistent
be led to the
But this was written in 1960. Now a plurality of interpretive possibilities
the Bible…
they would we have
expounded… ,,27
into doubt.
Michael
O’Laughlin
is calling such an assessment
Orthodox
are those like Church. He outside the
At the extreme end of the
Evangelical spectrum
of the
Evangelical
writes: “The
Gospel
cannot be
fully comprehended
Standing
within the tradition of the Church is
Scripture.” 28
But others like also
argue
for
timeless Church…
necessary
to
properly interpret Morris Inch, David Scholer, the rightful
Evangelicals
should
recognize a sufficient
that the
key
to
interpreting
and Robert Webber
place
of tradition. Webber writes: “I n the first
place
understandable,
basis for
authority; Evangelicals
Scripture
Others, however,
would
question
“the
longing
for a tradition that will make sense
that a doctrine of inerrancy is not
should
recognize
is the ‘rule of faith.’ ,29
such an
approach. Although
9
60
out of our
Evangelical
tower of
Babel,
the recoil from
self-serving
the dissatisfaction
of much
with the miserable and evangelicalism”should
not creed (and an authoritative
For which creed is to be
exegesis,
(and)
stultifying parochialism
cause us to
opt
for an authoritative church
resting
behind
chosen?
correct?
point among
the
early
fathers examples
in which
understand the “rule of faith” Creed) as “canon
the creed).3°
And
why?
Or which church fathers are to be
thought Peter Abelard once illustrated
they widely disagreed.
the
diversity
of view- citing
one hundred and
fifty
Can one
really (standardized in the
Apostles’
or is all tradition rather (to
within the
canon,”
use the words of
James Dunn)
a “canon outside the canon ,?31 How can tradition be used
ministerially
magisterial?
Such is the
question
In his book Confessions
approach
while
Scripture
remains begging
for a solution.
Evangelical,
Jack
3. Is there a central biblical
message
or schema that can
control our
theologizing?
of a Conservative
Rogers
makes clear both the distinction between two levels of
to the Bible and his own
preference:
the central
saving message
of the
Gospel…
lies a vast
body
of
supporting
in
emphasizing
the if Holy Scripture Christ…
“The first level is
around that
saving
material that is often and
subject
to a
variety
of
the first
level,
is mentor,
G.C.
Berkouwer,
who
God-breathed character of
is not understood as
It is
only regarding
this to
speak
of the
unity
of
Holy
center
complex,
difficult to
interpret, understanding.” 32 Rogers, consistent with his
theological wrote:
“Every
word about Scripture
is
meaningless the witness
concerning centrality
that it is
legitimate Scripture.”33
characterizes the
approach argues
for the “need
theological
who is our ultimate
means of both
centering theological diversity.
Yet there are
questions
Such a Christocentric model of
interpretation
of Donald Bloesch as
well,
who
to
go beyond
relation,” i.e.,
to the
Jesus
Christ of sacred
norm in faith and conduct.34
biblical
authorial motivation to
history
Here is the teaching
and
overcoming
must face.
which a Christic
approach
If the biblical text is not itself a statement of truth, but a pointer
to some more central ivism in the
application
message,
how does one avoid a
subject-
to
Scripture?
is used in discovering Christ
of such a sensus
plenior
That is what criterion for judgement
message –
of each of the Bible’s books? How is the
of all the biblical text
–
as the central authority
of the text
maintained?
10
This
question
“antilegomena”
(the
“disputed should
Jude
be retained logical
norm is
imposed?
is
particularly pressing
theological
significance of
in the
theological
61
with
regard
to the books” of the canon).
Why
rejected
if a Christo-
Bloesch
argues
that
gives
us the
and the Didache
And what of Esther?
that it is the
Spirit acting
within
Scripture
the biblical
text, not what
historical or literary
criticism can tell us. But does the
Spirit operate apart from the Word or even in addition to it? How can this move from Word to
Spirit
be carried out, so that there is neither friction with
core. Such a question
concern for
4. Are there Evangelicals limits to the critical
study
of the Bible?
A commitment to biblical
authority
of biblical faithfulness. The
Jehovah
nor reduction pressing
guarantee
“Arian”;
Victor Paul Wierwille’s “dynamic monarchianism”; wide Church of God is binitarian.
and Herbert W. Armstrong’s
remains a and Pentecostals alike.
is not in itself a sufficient
Witnesses are The
Way
International has a
World- Yet all three
are “inerrantists,”
.
as Robert Price
points
out. All hold to a
strict, high
view of
be said is that some biblical inter-
And
by
what criteria do
you
is it that those who take a
less
by way
of
Scripture
than with its divine side
have learned the lesson of
chastised. But are two,
though
each is not
Scripture.35
What must pretation
is in error. But which? evaluate the various claims? even more
pointedly
high
view of the
Scriptures creative biblical
interpretation the
question
nately, Evangelicals
expounded
and have
neglected
Fine and Good.
the need to
interpret.
there critical
without their
Evangelical of
yet concerning
the
scope
Clark Pinnock centers the issue
as he asks, “How
are known to
produce
than those who either bracket
or treat the text as a human document?36 Unfortu-
have more often defended
it. We have been
preoccupied
its human dimension.
Many Evangelicals
We have been
properly
limits? Let me
suggest
critics. There is no uniform answer as
of the critical
enterprise.
First,
we must not set
Scripture against Scripture
closes off
part
of the canonical witness.
Packer and Clark Pinnock are correct
must be read as a
whole,
coherent
human words, but God’s Word. Such an
approach
dispensationalism’s
relativization
in a way that
Theologians
like
James
in
arguing
that the Bible organism,
for it is not
only
would
reject of Old Testament
Scripture.
It would also
reject
those who would set Paul at irreconcilable odds with James of other of the
Gospel
writers.
As Pinnock
argues,
“The doctrine
of
inspiration
(authority?)
11
62
implies
belief in the
coherence,
if not
tight uniformity,
of
as “coherence” remains the
But where does
diversity to
interpretations?
question.
Secondly, Scripture’s rrelative
qualification Sachkritik (“content criticism”) approach
judgement
over
Scripture,
Scripture
and commits us to the
quest
for canonical wholeness.”3?
leave off and
disunity begin
with
regard
What
qualifies
What constitutes contradiction?
intrinsic
of human
authority suggests
the co-
thought.
For this reason remains a
problematic
critical
Both set the
interpreter’s
than
being
seen as at the
intrude. How can
language
be maintained if
(Gerald
Sheppard
and
as does deconstructionism.
rather
service of Scripture. Again a host of questions
of biblical
is asserted?
push Evangelials
at this
point.) James Dunn would
go
a step
further, seeing impossible
the arbitration of human
the historical character Scripture’s
intrinsic
authority Grant Wacker would
contradictions in the
reason. To
qualify To not do so risks revelational
text that demand
reason risks
stultifying theology. abandonment. The
interplay revelation
not
easily
delimited.
between human reason and divine is complex; the limits to the critical
study
of
Scripture
5. How should the role of the
Spirit
be understood in
theology?
The contributions Evangelical Options
to The Use of the Bible in
Theology:
tended to subsume the role of the
Spirit under one of the other
headings – Scripture,
contributor,
tradition,
Christ- Interestingly,
Russell
Spittler,
developed
his
exegetical reference to the need to “link (historic)
objectivity.” Spittler
ology,
and the
present
context. the one Pentecostal
theology
with
only
a
concluding subjective piety
with scientific recognized “exegesis
Holy Spirit opens
the inner biblical
scholarship helpfully
puts
one in the vestibule of truth: the
door.” aided
Nevertheless, objective by
tradition remained his
and in conclusion
focus and the
Holy Spirit
was
only indirectly
as the basis of
Evangelical piety. 38
David
theology’… Oratio
(prayer)
and Meditatio
Wells made reference to factors
indispensible
to the
Oratio, Meditatio, and
(reflection on
Scripture) Thus,
Wells discussed these in
for that
reason,”
he
mentioned .
Somewhat
analogously, Luther’s delineation of “three construction of
‘right Tentatio.”
are matters in which we
engage. detail. Tentatio,
“something
which occurs concluded,
on the other
hand,
is the work of
God;
it is
to us and
“I wish to
say
little about it.”39
12
63
Gabriel Fackre and Donald Bloesch on the other hand,
gave
the
Holy Spirit
a more
explicit
discussion, seeing
the theo-
intent of the author but
logian’s
task as not
only discovering”the
also the
way
in which the
Spirit
uses this text to reveal the
saving work of Jesus Christ.” 40 Gabriel Fackre’s eclectic hermeneutic
instructive. He viewed the world as the
setting
which
particularly
our
theological
reflection church as a resource for
theology
soteric focus. one),
Fackre discussed Spirit.”
He wrote:
as the source of theology giving it its
substance; story
viewed
through
a
Christological
Within this schematic
the “internal
subjectivity
is
for
provides perspective;
the through
its tradition; the Bible
and the
Gospel
lens the norm,
providing
(and it is a most helpful
testimony
of the
Holy
Fackre’s comments doxology –
Here is an area for further Pentecostal
theologians
alike.
Because there is an Author of this Book who works in and with and under the authors of these books, neither source nor substance comes home until the truth of affirmations here met convicts and converts… This double
subjectivity
is bound
up with soteric
use of Scripture. God the
Subject by the
power
of the
Holy Spirit present
in the believer’s
of encounter. When this
happens…
the doctrine of
grace
becomes a cry of exultation. 41
are
suggestive
to the
praise
of God
given
his
presence among
us.42
as
they
link
theology
to
exploration
by Evangelical
and
But is this the extent of
possible
role of the
Holy Spirit
in theological might
find additional
Thielicke. In his three volume
help
from the German
discussion
concerning
the
hermeneutics? Pentecostals
Evangelical
Helmut systematic theology,
The Evan-
to revelation of
participation
gelical
Faith, Thielicke begins with the work of the Holy Spi rit.43 It is the
Spirit
which
grants accessibility
the miracle of divine self-disclosure,
God’s
being
in Himself takes
we must
begin
with the actual encoun-
self-knowledge. Ontically, cedence. But
noetically, ter with God
through
his
Spirit.
as Cartesian
by
Thielicke.
affecting in God’s
pre-
theologies
are dismissed
Christians must be
pointed
history. They
must
Both “modern” and “conservative”
That
is,
their focus on the human subject,
whether as one who feels or
reasons, ends up subjecting. the
Kerygma
to an outside criterion.
away
from themselves and toward salvation
to Christ
by having
his
past
actualized and made
to us. This is the work of the
Holy Spirit, creating
anew,
as
they
are
incorporated
be oriented present and women
men into the salvation
13
64
event. Such an
approach but sees it
through glance. 44
Where
Spittler,
does not
ignore
the human the
Spirit
as the
object
context, of a
retrospective
discussion,
Thielicke has of the
Spirit.
It is from out
his
Spirit
that
propo-
Wells, Fackre,
and Bloesch all moved from Word to
Spirit
in their hermeneutical
instead written from the
perspective
of one’s real
knowledge
of God
through
sitions about God and his Word must be formulated. But how that is to be
done, that is,
how Christian
Spirit
to Word without friction or
reduction,
by Thielicke.
Thielicke’s
personal
What remains unclear
remains, foundational
for
theology?
theology is
to move from
is not fully resolved truth is presentational; it is to
proclamation
and doc- this truth. The
question
“theology by
osmosis”
be told in narrative form. In this sense he is similar to Fackre.
is how Christian
trine are to flow out of and
interpret
how should the role of the
Spirit
be understood as
At this
point,
I suspect
will need to take the lead in
theological
will
provide
them basic
moorings. remains to be worked out is a careful
charting
of the
theological
terrain.
Pentecostals formulation. Their
What
14
65
*Robert K. Johnston is Vice President and Dean as well as Associate Professor of Theology
and Culture at North Park Theological Seminary.
1. Russell P. Spittler, “Bat Mitzvah for Azusa Street: Features, Fractures and Futures of a Renewal Movement Come of Age,” Theology, News and Notes, 30 (March 1983), 17. For the purpose of this paper, the Pentecostal and charismatic traditions will p.
simply be
labeled Pentecostal without any effort at historical differences or
delineating
theological nuances.
2. Russell P. Spittler, “Scripture and the Theological Enterprise: View From a Big Canoe,” in The Use of the Bible in Theology: Evangelical Options, Robert K. Johnston, ed. (Atlanta: John Knox Press, 1984). (forthcoming)
3. Gordon Fee, “Hermeneutics and Historical Precedent -A
Major Problem in Pentecostal Hermeneutics,”in
Perspectives on the New Pentecostalism, Russell P. ed.
Spittler, (Grand Rapids: Baker 1976), p. 122.
4. William George Olson, The Charismatic Church (Minneapolis: Bethany Fellowship, 1974), p. 37.
5. Frederick Dale Bruner, A Theology of the
Holy Spirit: The Pentecostal Experience and the New Testament Witness (Grand Rapids: Eerdmans, 1970), p. 21.
6. The phrase, in relation to Pentecostalism, is Russell Spittler’s (“Bat Mitzvah for Azusa Street,” p. 14). He has borrowed it from Hames E. Loder, The Transforming
Moment: Understanding Conventional Experience (San Francisco: Harper and Row, 1981).
7. Oral Roberts, The Call (New York: Avon Books, 1973), pp. 37-38.
8. Walter J. Hollenweger, The Pentecostals: The Charismatic Movement in the Churches (Minneapolis: Augsburg, 1972).
9. Robert H. Culpepper, Evaluating the Charismatic Movement (Valley Forge: Judson Press, 1974), p. 161.
10. Michael Harper, A New Way of Living (Plainfield, N.J.: Logos International, 1973), p. 12.
11. Ibid, pp. 20-21.
12. Donald Gelpi, Pentecostal
Piety, (New York: Paulist Press, 1972), p. 68.
13. Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth (Grand Rapids: Zondervan, 1982), p. 18.
14. Gordon Fee, “Hermeneutics and Common Sense,” in
Inerrancy
and Common Sense, Roger Nicole and J. Ramsey Michaels, eds. (Grand Rapids: Baker, 1980), p. 181.
15. Russell P. Spittler, “Scripture and the Theological Enterprise.” (forthcoming)
16. William G. MacDonald, Pentecostal
Theology : A Classical Viewpoint,” Perspectives on the
New Pentecostalism, Spittler, ed., p. 60.
17. Bruner, A Theology of the
Holy Spirit, p. 20.
18. Robert K Johnston, ed., The Use of the Bible in Theology: Evangelical Options (Atlanta: John Knox Press, 1984). (forthcoming)
19. Clark Pinnock, “How I Use the Bible in Doing Theology,” in The Use of the Bible in Theology, Johnston, ed. (forthcoming)
.
15
66
20. William Dyrness, “How Does the Bible Function in the Christian Life?”, in The Use of the Bible in Theology, Johnston, ed. (forthcoming)
21. Gabriel Fackre, “The Use of Scriptures in My Work in Systematics,” in The Use of the Bible in Theology, Johnston, ed. (forthcoming)
22. Clark Pinnock, ‘How I Use the Bible in Doing Theology.”
23. John Yoder, “The Use of the Bible inTheology,” in The Use of the Bible in Theology, Johnston,
ed. (forthcoming)
24. David Wells, “The Nature and Function of Theology,”in The Use of the Bible in Theology, Johnston, ed. (forthcoming)
25. Dyrness, “How Does the Bible Function in the Christian Life?”
26. Harvie Conn, “Contexualization: Where Do We Begin?” in Evangelicals and Liberation, Carl E. Armerding, ed. (Grand Rapids: Baker, 1977), pp. 98. 101.
27. James 1. Packer, ‘Fundamentalism’ and the Word of God (Grand Eerdmans, 1960),
Rapids:
p. 152. _
28. Michael O’Laughlin, “Scriptures and Tradition,” Again, 2 (July-September 1979), p. 14.
29. Robert E. Webber, Common Roots: A Call to Evangelical Maturity (Grand Rapids: Zondervan, 1978), p. 125.
30. David Wells, “The Nature and Function of Theology.”
31. James Dunn,
Testament,
Press,
Unity and Diversity in the New Westminister (Philadelphia:
1977), p. 380.
32. Jack B. Rogers, Confessions of a Conservative
Westminster
Evangelical
Press, 1974),
(Philadelphia:
p. 62.
33. G.C Berkouwer, Holy Scripture, (Grand Rapids: Eerdmans, 1975), p. 166.
34. Donald Bloesch, “A Christological Hermeneutic,” in The Use of the Bible in Theology, Johnston,
ed. (forthcoming)
35. Robert Price, “The Crisis of Biblical Authority: The Setting and Range of the Current Evangelical Controversy,” Doctoral dissertation, Drew
247.
University, 1981, p.
36. Clark Pinnock, “How I Use the Bible in Doing Theology.” (forthcoming)
37. Ibid.
38. Russell Spittler, “Scripture and the Theological Enterprise.” (forthcoming)
39. David Wells, “The Nature and Function of Theology.” (forthcoming)
40. Donald Bloesch, “A Christological Hermeneutic.”
(forthcoming)
41. Gabriel fackre, “The Use of Scripture in My Work in Systematics,” inThe Use of the Bible in Theology, Johnston, ed. (forthcoming)
42. cf., Geoffrey Wainwright, Doxology: The Praise of Cod in Worship, Doctrine and Life (Oxford: Oxford University Press, 1980)
43. Helmut Thielicke, The
Evangelical Faith, 3
volumes (Grand Eerdmans, 1974-82).
Rapids:
44. For a further discussion of Thielicke’s The Evangelical faith, see Robert K Johnston, “Thielicke’s Theology,” Christianity Today, 21 (June 3, 1977), pp. 26-27.
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